Greek: dei (3SPAI)
gartonepiskoponanegkletoneinai (PAN) ostheouoikonomon,meauthade,meorgilon,meparoinon,meplekten,meaischrokerde,Barclay: For he who
oversees the Church of God must be beyond reproach, as befits a
steward of God.
He must not be obstinately self-willed; he must not be an angry man;
he must not be given to drunken and outrageous conduct; he must not be
a man ready to come to blows; he must not be a seeker of gain in
disgraceful ways. (Westminster
Press)KJV: For a bishop must be
blameless, as the steward of God; not self-willed, not soon angry, not
given to wine, no striker, not given to filthy lucre;Phillips: To exercise spiritual
oversight a man must be of unimpeachable virtue, for he is God's agent
in the affairs of his household. He must not be aggressive or
hot-tempered or over-fond of wine; nor must he be violent or greedy
for financial gain. (Phillips:
Touchstone)Wuest: for it
is a necessity in the nature of the case that the overseer be such
that no charge can be brought against him as God’s superintendent; not
self-willed, not irascible, not addicted to wine, not pugnacious, not
fond of dishonest gain (Eerdmans) Young'sLiteral: for it behoveth the
overseer to be blameless, as God's steward, not self-pleased, nor
irascible, not given to wine, not a striker, not given to filthy
lucre;

The following traits are an easily applied practical list to guide
selection of elders/overseers beginning with a list of "negatives" then
moving on to a list of "positives".

Overseer (1985)
(episkopos
[word study] from epi = upon + skopos
= distant mark or goal looked at & related word sképtomai
= to look about = source of English "scope") is literally one who
watches upon or over others.

Greeks used episkopos to
describe their pagan gods supposedly watching over worshipers and over
nations. In
Athens epískopoi (plural) were magistrates sent to
outlying cities to organize and govern them.

Episkopos
was used to describe an overseer in any capacity, with examples in
ancient writings describing the official in charge of the repairing of a
temple or an officer in an army. Paul had warned the Ephesian elders to
"be on guard for yourselves and for all the flock, among which the
Holy Spirit has made you overseers (episkopos),
to shepherd the church of God which He purchased with His own blood."
(Acts 20:28).

Paul's addressed the Philippian epistle "to all the saints in Christ
Jesus who are in Philippi, including the overseers (episkopos)
and deacons" (Php 1:1-note).

As alluded to earlier Paul equates elders with overseers writing to
Timothy to note that "an overseer then must be above reproach (1Ti 3:2).

The last NT use of episkopos describes Jesus as
"the Shepherd and Guardian (episkopos)
of your souls. (1Pe 2:25-note)

Although the word
"overseer" is not used in the following verse, the writer of Hebrews
aptly characterizes the critical role of leaders as those who "keep
watch over your souls" and that they "will give an account (as all
stewards must likewise do to their Master)." (see Hebrews 13:17-note)

The secular and Biblical
uses of episkopos both emphasize the idea of men charged with exercising watchful care
over others. In the NT the overseer watches over the spiritual life of
the "sheep" in his flock.
"Elder" (presbuteros)
implies the maturity and dignity of the man, while "overseer" (episkopos)
indicates his work as the "overseer" of God's flock. Someone
has summarized elder and overseer with the statement that
elder is the title, oversight is the function.

Spurgeon -
Surely a steward must hold his office from the Master. He cannot be a
steward merely because he chooses to be so, or is so regarded by others.
If any of us should elect ourselves stewards to the Marquis of
Westminster and proceed to deal with his property, we would have our
mistake very speedily pointed out to us in the most convincing manner.
There must evidently be authority before a man can legally become a
bishop, “God’s steward.”

Must
be (1163)
(deifrom deo = to bind or tie objects together, put in
prison and also root of
doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic
necessity or inevitability. Dei refers to inward constraint
which is why it is often translated "must".
Dei describes that which is under the necessity of
happening or which must necessarily take place, and as stated above,
conveys a sense of inevitability. To express the sense of
necessity dei is translated "one ought", "one should",
"one has to"
or "one must".

In English dictionaries must
means to be obliged and expresses both physical and moral necessity or
insistence. Must speaks of something that should not be
overlooked or missed. Must is used to indicate requirement by
immediate or future need or purpose.

The TDNT comments
that dei "expresses the character of necessity or compulsion
in an event. The term itself does not denote the authority which imparts
this character. It is thus given its precise significance when conjoined
with this power. In most cases the word bears a weakened sense derived
from everyday processes. It thus denotes that which in a given moment
seems to be necessary or inevitable to a man or group of men...In the
language of philosophy the term expresses logical and scientific
necessities...Ethical or even religious obligations may also be denoted (as used here in Titus 1:7).
(Kittel,
G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New
Testament. Eerdmans)

In regard to overseers the
verb "must"
(dei) expresses the moral fitness (in the 15 or so
characteristics that follow) that is absolutely necessary
in order for one to qualify to lead the local church. In Paul's first
epistle to Timothy, he used dei twice in his description
of qualifications for an overseer, writing that

An overseer, then, must be (dei) above
reproach, the husband of one wife, temperate, prudent, respectable,
hospitable, able to teach, 3 not addicted to wine or pugnacious, but
gentle, uncontentious, free from the love of money. 4 He must be one who
manages his own household well, keeping his children under control with
all dignity 5 (but if a man does not know how to manage his own
household, how will he take care of the church of God?); 6 and not a new
convert, lest he become conceited and fall into the condemnation
incurred by the devil. 7 And he must (dei) have a
good reputation with those outside the church, so that he may not fall
into reproach and the snare of the devil.
(1Ti 3:2-7)

In his second epistle Paul emphasized that "the Lord's bond-servant
(of whom elders, overseers and deacons would surely classify) must (dei) not be
quarrelsome, but be kind to all, able to teach, patient when wronged..."
(see note2 Timothy 2:24)

Paul uses dei once more in Titus in reference to "rebellious men,
empty talkers and deceivers, especially those of the circumcision, who must (dei) be
silenced because they are upsetting whole families, teaching things they
should not teach, for the sake of sordid gain." (see noteTitus 1:10;
Titus 1:11)

Paul is clearly instructing Titus that it is a
must and not an option that he silence these rebels!

Dei can refer to that
which is divinely destined or decreed as illustrated by the following NT
passages. Jesus declared that “the gospel must (dei) first be preached to all the nations." (Mk
13:10) Before the end of this age (and prior to the 1000 year
reign of Messiah) there must be (because Jesus declared it
so) a worldwide proclamation of the gospel which may refer to the
supernatural proclamation of the gospel (Revelation 14:6
{note}; Revelation LecturesPt 2,
Pt 3,
Pt 4;
Resources on Revelation;
Summary Charts of Revelation Chapters
4-22)
at the mid-point of the last 7 year period of Daniel's Seventieth Week
(see Chart of Daniel's 70th Week;
Daniel
Lectures), just before God pours out His final
wrath on the kingdom of the Anti-Christ and rebellious mankind
(referring especially to the "bowl judgments" as described in
Rev 16).

In another use of dei we read "For
as yet they (Jesus' disciples) did not understand the Scripture,
that He must (dei) rise again from the dead. (Jn 20:9).

Peter declared "And there is salvation in no one
else; for there is no other name under heaven that has been given among
men, by which we must (dei) be saved” (Acts 4:12) (Comment: Referring to the only way of salvation
which is by faith in Jesus Christ)

For salvation one absolutely MUST enter
the small gate and travel the narrow road, for it is the only path that
leads to eternal life.

Finally, one more "must" that applies
to all believers is found in Paul's declaration that "we (only
addressing genuine believers) must (dei) all
appear before the judgment seat of Christ, that each one may be
recompensed for his deeds in the body, according to what he has done,
whether good or bad. (2Cor 5:10-note)

Dei is also used in
Scripture to refer to that which is right as prescribed by law,
duty or custom. For example when the Jewish council (the "Sanhedrin")
rebuked Peter (and the apostles) for teaching in the Name of
Jesus, Peter replied "We
must (dei) obey God rather than men. (Acts 5:29)

The point is that
Christians must obey the government authority but only as long as the
rules or decrees of the government are not contrary to God’s Word. Then
they must obey God. Peter
informs his readers that "In this (the benefits of the
salvation, living hope and future inheritance) you
greatly rejoice, even though now for a little while, if
necessary (dei), you have been distressed by various
trials." (1Pe 1:6-note)

The trials of this life are a "must"
for they are God's training ground (His "school of affliction") for our life in the future in
eternity.

The following passage presents an
excellent sense of the "binding" nature of the verb dei
and helps one understand how strong Paul feels about the qualifications
for overseers! As Jesus' time
to be offered as the sacrificial Lamb approached, He "began to show His
disciples that He must go to
Jerusalem, and suffer many things from the elders and chief priests and
scribes, and be killed, and be raised up on the third day"
(Mt 16:21)

Dei emphasizes the inevitableness of the Cross, because it
was for this very
purpose Jesus took the form of man and He was constrained to
fulfill His purpose (cf Jn 4:34, 17:4).
Dei in fact is often used by
Jesus regarding His work and it's inevitable fulfillment on the Cross of
Calvary. (eg, Mark 8:31; Luke 4:43; 9:22; 13:33; 24:7, 26; John
3:14; 12:34)

In summary, dei means ‘it is
necessary’, ‘one must,’ or ‘one ought,’ and is used...

(a) of a necessity lying in
the nature of the case. (Jn 3:30-note;
2Ti 2:6-note)A familiar OT use of
dei in this sense (one of 23 uses in the Septuagint) is Boaz's declaration to
the nearest kinsman redeemer that

On the day you buy the field from the
hand of Naomi, you
must(dei) also
acquire Ruth the Moabitess, the widow of the deceased, in order to raise
up the name of the deceased on his inheritance." (Ru 4:5-note)

Comment:
The nearest kinsman knew that was a necessity, not an option, and
therefore he gave up his right to Ruth!

(b) of necessity brought about by circumstances,
(John 4:4) and regarding Christ speaking of a necessity brought about by
reason of the Father’s will (Luke 2:49)

(c) of necessity as to what is
required that something may be brought about, (Acts 9:6); In
Hebrews we read

And without faith it is impossible to
please Him, for he who comes to God must(dei) believe
that He is, and that He is a rewarder of those who seek Him."
(He 11:6-note)

(e) of necessity arising from the sovereign will of God, (Mt
16:21; Mt 24:6; 1Cor 15:53) One of the most famous illustrations is John
record of

The Revelation of
Jesus Christ, which God gave Him (Jesus) to show to His bond-servants, the
things which must shortly take place; and He sent and
communicated it by His angel to His bond-servant John." (see Rev
1:1-note, see also see
Re 4:1, 20:6, 22:6
notesRe 4:1, 20:6, 22:6)

Comment: These things (the
incredible events in the Revelation of Jesus Christ) must
happen because the sovereign God decreed them to happen. (cp God's
declaration's that speak of His sovereign control of history in Isaiah -
Is 42:9, 46:9, 10, 11, Isa 48:3)

Note that dei conveys a
slightly different meaning than does the closely related verb opheilo (3784)
which means “to owe, to be a debtor, to be under obligation or bound
by duty”.

Opheilo speaks of a moral
obligation in contrast to a binding necessity as brought out with dei. For example, Paul uses
opheílo
writing to the Romans: I am under obligation (noun form of opheílo) both to Greeks and to barbarians,
both to the wise and to the foolish." (Ro 1:14-note)

The apostle saw himself as a debtor to those who
spoke Greek and to those who did not. The word opheilo
refers to a special, personal or moral obligation to do something, in
contrast to the basic meaning of dei, which speaks of a
necessity, something that must be accomplished.

From this overview of dei and
above reproach one can
better understand that the candidate for overseermust possesses these traits
in the following list and if he does not he must not be appointed an overseer.
Spiritual leaders not only must
teach truth but also must live
out the truth in their life as examples of
godliness to their flock. Damage to the leader’s
reputation is damage to God’s reputation.

In short, the verb dei speaks of what is
necessary, not optional -- once you understand that dei
has no "option clauses", Peter's solemn pronouncement is even more sobering:

Since all these things are to be
destroyed in this way, what sort of people
ought(dei) you to be in holy
conduct and godliness, looking for and hastening the coming of the day
of God, on account of which the heavens will be destroyed by burning,
and the elements will melt with intense heat!" (2Pe 3:11, 12-note)

Peter's exclamation means “How astoundingly
excellent you ought to be!” which is a no nonsense,
straightforward challenge regarding the necessity for Christians to conform their lives to
God’s standards in light of the coming judgment and relative brevity of
this world compared that which is to come.
If you really understand the NT implications of dei, you
will agree that holy conduct and godliness are a necessity not an option!

Above reproach (410)(anegkletos
[word study]
or anenkletos from a = without, negative particle +
egkaleo/enkaleo {en = in + kaleo = call} = to call in {as a debt or
demand}, to bring to account, to accuse in court, call into account,
bring a charge against - in Ro 8:33
[note]
"who will bring a charge [egkaleo] against God's elect?..." The
answer "no one") means ﻿not arraigned﻿ (as in a court), that which
cannot be called to account, unblamable, blameless, irreproachable, free
from accusation or reproach, not accused of having done anything wrong.

Colossians 1:22-note
yet He has now reconciled (apokatallasso)
you in His fleshly body through death, in order to present you before
Him holy and blameless and beyondreproach–

Comment: Beloved, do we really
understand what this means? That forever we might stand in the presence
of the Perfect One, the Holy One and be blameless and beyond reproach! I
think that most of the time I simply read over these wonderful
statements and while they evoke a sense of wonder, it is only passing.
May the Father grant us by His Spirit of Truth to deeply ponder the cost
that allows us to be forever "blameless and beyond reproach" in
Christ Jesus, the Holy One of Israel. Amen What a "so great a salvation"
(Heb 2:3-note)
He has bestowed upon us (James 1:17-note)
formerly in Adam (Ro 5:12-note,
1Cor 15:22), now forever in Christ! Amen

1 Timothy 3:10 And let these also
first be tested; then let them serve as deacons if they are beyondreproach.

Using a modern colloquialism such a
person has "no skeletons in the closet!"

Too often in American churches the
leaders (and elders) are selected because of money, influence or
availability, with little regard to whether they have walked blamelessly
before the Lord. Better to select a leader above reproach than a
popular one!

Anegkletos signifies that which cannot be called to account. It means having no
blot on one's life for which one could be accused, arraigned, and
disqualified. It means there is nothing laid to one’s
charge (as the result of public investigation). It is not simply an
acquittal but the absence of even a valid accusation.

Steven Cole
- The term “above reproach” is used in
Titus 1:6 and Titus 1:7, first to sum up a man’s home life and again to
sum up his personal character. The Greek word in Titus is different than
the word in 1Ti 3:2, although the meaning is essentially the same. It
means that there is nothing in the man’s life for which a charge or
accusation could be brought against him (see R. C. Trench, Synonyms of
the New Testament [Eerdmans], p. 381). He is a man of integrity. He
doesn’t live one way at church and another way at home. His wife and
children would affirm that he displays the fruit of the Spirit at home.
If he sins, he is quick to confess it and ask forgiveness. (Read
the full sermon)

Philip Towner explained it best (IVP NT Commentary
Series) - blameless (KJV translation) is more a measure of wholeness and
balance than of perfection. The code examines all dimensions of life for
evidence of the Spirit’s influence in each part. This kind of balanced
“reading” means development toward maturity is under way. And Paul felt
that “whole” believers were best suited for church leadership.

Albert Barnes (1798-1870)
says that believers must
live "In holy conduct and piety. That is,
this fact ought to be allowed to exert a deep and abiding influence on
us, to induce us to lead holy lives. We should feel that there is
nothing permanent on the earth that this is not our abiding home; and
that our great interests are in another world. We should be serious,
humble, and prayerful; and should make it our great object to be
prepared for the solemn scenes through which we are soon to pass. An
habitual contemplation of the truth, that all that we see is soon to
pass away, would produce a most salutary effect on the mind. It would
make us serious. It would repress ambition. It would lead us not to
desire to accumulate what must so soon be destroyed. It would prompt us
to lay up our treasures in heaven. It would cause us to ask with deep
earnestness whether we are prepared for these amazing scenes, should
they suddenly burst upon us." (Barnes' Notes on the Bible)

IMPACT OF
A LIFE
ABOVE REPROACH

Illustration of a life that was
"above reproach" - The Christian walk of Will Houghton, a preacher
who became the president of Moody Bible Institute during the 1940s,
played a large role in the conversion of an agnostic who was
contemplating suicide. The skeptic was desperate, but he decided
that if he could find a minister who lived his faith he would listen to
him. So he hired a private detective to watch Houghton. When the
investigator’s report came back, it revealed that this preacher’s life
was above reproach; he was for real. The agnostic went to Houghton’s
church, accepted Christ, and later sent his daughter to Moody Bible
Institute.

Adoniram Judson's: Another man who
exuded a "Sweet Aroma of Christ" = "The sweet aroma of the
knowledge of Him (Jesus) in every place." (2Cor 2:14) Many years ago
when the great missionary Adoniram Judson was home on furlough, he
passed through the city of Stonington, Connecticut. A young boy playing
about the wharves at the time of Judson’s arrival was struck by the
man’s appearance. Never before had he seen such a light on any human
face. He ran up the street to a minister to ask if he knew who the
stranger was. The minister hurried back with him, but became so absorbed
in conversation with Judson that he forgot all about the impatient
youngster standing near him. Many years afterward that boy—who could
never get away from the influence of that wonderful face—became the
famous preacher Henry
Clay Trumbull (Read The
life story of Henry Clay Trumbull, missionary, army chaplain, editor,
author - 1905) (See also his fascinating book The
Blood Covenant). In a book of memoirs he penned a chapter entitled:
"What a Boy Saw in the Face of Adoniram Judson." (As Trumbull listened
to his pastor interview Judson he wrote "All the while his [Adoniram's]
face glowed with the light of his theme. The sight of that countenance
was an inspiration and a blessing to me. I have never forgotten it. I
never can forget it.") That lighted countenance had changed his life.
Even as flowers thrive when they bend to the light, so shining, radiant
faces come to those who constantly turn toward Christ! (Read
the original story in context of H C Trumbull's life story)

Steward (3623)
(oikonomos from oíkos = house + némo
= manage, distribute, dispense) (see
study of related word oikonomia) is literally the manager or
superintendent of a household or estate.

Vincent adds that in the Greek culture
the steward
was the one who "assigns to the members of the household their several duties, and pays
to each his wages. The paymaster. He kept the household stores under
lock and seal, giving out what was required; and for this purpose
received a signet-ring from his master."

Although stewards
usually were slaves or freedmen (former slaves), as Vincent notes many
had considerable responsibility and authority. In addition to caring for
all the needs of family members, they could be responsible and
accountable for household finances and for making sure, for example,
that crops were properly planted, cultivated, and harvested. They often
had oversight of all other household servants, to provide for them and
to assign and supervise their work. They would make sure that those who
were sick or wounded were cared for and even dispensed discipline when
necessary.

The overseer as "God's
steward"
does not own the church or the people of the church. But he is in charge
of their spiritual nourishment, growth and behavior. God's steward
must see that the household of God is cared for and looked after and
that their energies and lives are directed to the will of the Master.
The steward must do the will of the Master, carrying out His Word
without any deviation whatsoever.

The steward
was appointed by (cf Acts 20:28, 13:2)
and accountable to the owner, the Owner in this verse being God and the
"house" being His "sheep", the local body of believers who probably did
meet in houses rather than formal church structures.

Because the "overseer"
is "God's
steward", he
is directly accountable to Him and thus he must conform to the highest
moral and spiritual standards. Other uses of "steward"
(or "stewardship") give us a good picture of what God expects from the
overseer. Thus, a steward
must not squander what has been entrusted to him (Lk 16:1 16:2), in the
present context the care of God's "sheep". Paul described himself,
Apollo and Cephas as

servants of Christ and stewards
of the mysteries of God"
and that "moreover it is required of stewards that one be
found trustworthy (dependable,
reliable, faithful)." (1Cor 4:14.2)

So one of the most important characteristic of a steward is
faithfulness. (cf Mt 24:45)
He must use what his master gives him for the good and glory of his
master, and not for himself personally. The idea is that he take
scrupulous care of that which was entrusted to him, and give it out to
others faithfully and as directed by his master Jesus Christ.

And finally in an
exhortation that applies to overseers and to all believers Peter wrote
that

As each one has received a special gift (spiritual
gift), employ it in serving one another, as good stewards
of the manifold grace of God."
(see note 1 Peter 4:10,
cf "stewardship
of God's grace which was given to"
Paul; cp Ephesians 3:2-note).

Wiersbe -
The elder must never say, “This is mine!” All that he has comes from God
(Jn 3:27) and must be used for God. His time, possessions, ambitions,
and talents are all loaned to him by the Lord; and he must be faithful
to use them to honor God and build the church. Of course, all Christians
ought to be faithful stewards, and not the pastors only! (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor)

Bengel -
The greater the master is, the greater the virtues required in His
servant.

NOT
SELF-WILLED: me authade: (Ge 49:6; 2Pe 2:10)

not self-pleased (YLT)

not overbearing (NIV)

not be arrogant (NLT)

not headstrong (Darby)

must not be bossy (CEV)

not pushing himself forward (BBE)

must not be aggressive (Phillips)

must not be obstinately self-willed
(Barclay)

not over-fond of having his own way (Weymouth)

not self-willed or arrogant or presumptuous (Amp)

he must not be presumptuous (Moffatt)

Each of the following
negativetraits is preceded by “﻿not﻿” (Gk = me) and should be
considered explanatory of Paul’s fundamental qualification of
“﻿above reproach.﻿”

Self
willed(829)
(authades
from autós = self + hedomai
= to delight in, take pleasure, English word = "hedonist")
is literally delighting one's self and describes
a man who has a self loving, self seeking spirit, who is so pleased with himself that nothing else pleases
him and he cares to please nobody. He is preoccupation with his own
interests. His is so dominated by self–interest and lack of
consideration of others, that he arrogantly asserts his own will He
is self-satisfied, self-centered, self-complacent, arrogant, proud, haughty,
stubborn, willful, inflexible, presumptuous, unaccommodating, harsh,
despising others, dictatorial, dogmatic, impatient of contradiction, and
unyielding. In his self-loving spirit, he seeks only to gratify self and
is regardless of others. (cf 2Ti 3:1; 2-note; 2Ti
3:3; 4; 5-note)

Steven Cole...

The word literally means,
“self-pleasing.” It refers to a man who obstinately maintains his own
opinion or asserts his own rights and does not care about the rights,
feelings, and interests of others (Trench, Synonyms, p. 349). The
self-willed man often takes the contrary view because he loves to assert
himself and wield power over others. He never admits that he was wrong.
He is not a team player. If he acts in such self-willed ways in the
church or with other elders, you can assume that he runs his family like
a drill sergeant. Don’t make him an elder! (Read
the full sermon)

Barclay says that authades
literally means "pleasing himself" and "The man who is
authades has been described as the man who is so pleased
with himself that nothing else pleases him and he cares to please
nobody...The Greek ethical writers had much to say about this fault of
authadeia. Aristotle set on the one extreme the man who pleases
everybody (areskos), and on the other extreme the man who pleases nobody
(authades), and between them the man who had in his life a proper
dignity (semnos). He said of the authades that he was the man who
would not converse or associate with any man. Eudemus said that the
authades was the man who “﻿regulates his life with no respect to
others, but who is contemptuous.﻿” Euripides said of him that he was
“﻿harsh to his fellow citizens through want of culture.﻿” Philodemus
said that his character was compounded in equal parts of conceit,
arrogance and contemptuousness. His conceit made him think too highly of
himself; his contemptuousness made him think too meanly of others; and
his arrogance made him act on his estimate of himself and others. Clearly the man who is
authades is an unpleasant character. He is
intolerant, condemning everything that he cannot understand and thinking
that there is no way of doing anything except his. Such a quality, as
Lock said, “﻿is fatal to the rule of free men.﻿” No man of contemptuous
and arrogant intolerance is fit to be an office-bearer of the Church.
(Daily Study Bible Series)

R. C. Trench said of such a man
that "he obstinately maintains his own opinion, or asserts his own
rights, while he is reckless of the rights, opinions and interests of
others﻿...(he so far overvalues) any determination at
which he has himself (has) once arrived, that he will not be
removed from it"...In some sinful men their authadeia
(related noun form), the ungracious bearing towards others, the
self-pleasing which is best pleased when it displeases others, is the
leading feature of their character. (Trench,
R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)

Trench goes on to liken
"the selfish man to the hedgehog, which, rolling itself up in a ball,
presents only sharp spines to those without, keeping at the same time
all the soft and warm wool for itself within."! (Ibid)

The authades man is overbearing (NIV) and always seeking
to "have his own way" (Weymouth).

Hiebert says the overseer should not
have "a self-loving spirit which seeks to gratify self in arrogant disregard
of others."

The overseer should be one who
does not insist on having his own way. He should be flexible
in his opinions, considerate of other viewpoints and sensitive to use
authority in ways that truly promote God’s work and not his selfish,
personal agenda.

Self-willed
overseers (and pastors) are overbearing, arrogant, and refuse to take
people’s suggestions and criticisms, acting more like dictators then
spiritually mature leaders, refusing to take other's suggestions and
criticisms.

Peter ascribes this trait to false
teachers as

"those who indulge the flesh in its corrupt desires and
despise authority. Daring, self-willed, they do not tremble when
they revile angelic majesties." (2Pe 2:10-note).

Albert Barnes says
authades "means,
properly, self-complacent; and then, assuming, arrogant, imperious;
Robinson, Lexicon - The gist of the offence - the very “head and front”
- is that of being self-complacent; a trait of character which, of
necessity, makes a man imperious (marked by arrogant assurance), dogmatical, impatient of contradiction, and unyielding. Such a man,
evidently, is not fit for the office of a minister of the gospel."

Matthew Henry -
A great honour it is to a minister not to be thus affected, to be ready
to ask and to take advice, to be ready to defer as much as reasonably
may be to the mind and will of others, becoming all things to all men,
that they may gain some.

Do your spiritual leaders accept constructive
(emphasis on constructive) criticism? Or better yet if you are a leader
reading this - How do you receive criticism? Like Christ?
(cp 1Pe 2:21 -
note)

MacArthur -
Authades is an unusually strong adjective
denoting an arrogant
self-interest that asserts its own will with utter disregard for how
others might be affected. Proud self-interest is, in one way or another,
the root of all sin, because it not only disregards the interests and
welfare of other people but, even more important, disregards God’s will
and replaces His purpose and glory with man’s...The world usually looks
to the aggressive, self-assertive person for leadership. But those
characteristics disqualify a man for leadership in the church, where a
self-willed man has no place. Every believer, and certainly every church
leader, must continually fight the battle against fleshly self-will,
self-fulfillment, and self-glory. (MacArthur.
Titus: Moody Press)

Clarke
-
Not one who is determined to have his own way in every thing; setting up
his own judgment to that of all others; expecting all to pay homage to
his understanding. Such a governor in the Church of God can do little
good, and may do much mischief.

Quick
tempered(3711) (orgilos
from orge = anger, wrath) soon angry, prone to anger, easily "inflamed",
inclined to anger, hotheaded, irascible (marked by hot temper and easily
provoked to anger). This
trait describes a man who does not have his passion of anger under
control. The idea is not one who is prone to just occasional outbursts, but
who has a continual propensity to anger.

Paul is saying that the
overseer is one who should not be "touchy". The quick-tempered person is
easily provoked because he has a “short fuse”. This trait describes
headstrong, obstinate individuals who always want to have their own way
regardless of the consequences, and are contemptuous or look down on
others.

Orgilos is translated "uncontentious" in (1Ti 3:3)
Hotheaded individuals speak and act without thinking and end up hurting
others, something the overseer must never do, but is also true for all
believers. We must also manifest the fruit of the Spirit, exhibiting
self-control, the opposite of quick tempered.

Steven Cole
- A quick-tempered man is always a
spark away from blowing up. He uses anger to intimidate or control
others to get his own way. He is also usually a self-willed man. Jas
1:19, 20 commands, “But let everyone be quick to hear, slow to speak and
slow to anger; for the anger of man does not achieve the righteousness
of God.” Patience, kindness, and self-control are fruit of the Spirit
that should govern a spiritually mature man. (Read
the full sermon)

Barclay - "There are
two Greek words for anger. There is thumos, which is the
anger that quickly blazes up and just as quickly subsides, like a fire
in straw. There is orgē, the noun connected with orgilos,
and it means inveterate (firmly established by long persistence) anger.
It is not the anger of the sudden blaze, but the wrath which a man
nurses to keep it warm. A blaze of anger is an unhappy thing; but this
long-lived, purposely maintained anger is still worse. The man who
nourishes his anger against any man is not fit to be an office-bearer of
the Church." (Daily Study Bible Series)

Aristotle wrote that the "orgilos"
men are "quick-tempered persons (who) lose no time being angry, and do so with
those they ought not, over things they ought not, and far more than they
ought."

Someone has aptly said that temper
is such a wonderful thing that it’s a shame to lose it. That's Paul's
advice for prospective elders and overseers. Do not be easily provoked.
Keep your passion under control. Remember that one of the
characteristics of love is that it is "not provoked" (see
1Co 13:5-note)
but is willing to endure slights and insults. The overseer exhibits this
love which is not irritable or touchy, but which absorbs offenses,
insults, and inconveniences for the sake of others’ welfare.

The overseer is to be
mild, yielding and tender so that "no unwholesome (corrupt,
putrefying, disgusting, "rotten") word" proceeds from his mouth
but only such a word as is good for edification according to the need of
the moment, that it may give grace to those who hear. (Ep 4:29-note)

Matthew Henry- "How
unfit are those to govern a church who cannot govern themselves, or
their own turbulent and unruly passions! The minister must be meek and
gentle, and patient towards all men."

the anger of man does not accomplish the righteousness of God (Jas 1:20-note)

A righteous man
ought to get angry when wrongs are done - get angry at the right time!
On the other hand, as someone has counseled,
“Temper is such a wonderful thing that it’s a shame to lose it.”

The Septuagint (LXX)
has two instructive uses of orgilos in the book of Proverbs
where we read that we are not to

associate with a man given to anger or go
with a hot-tempered man (orgilos)" (Pr 22:24)
because "an angry man stirs up strife, and a
hot-tempered (orgilos) man abounds in transgression. (Pr
29:22)

If a man otherwise qualified as
overseer is prone to a volatile temperament, he has learned to bridle
it. If he has a hot temper, he never lets it show. In sum, long-lived,
purposely maintained, even nourished anger makes a man unfit to be an
overseer. A man who cannot control his emotions will have difficulty
leading others and exercising proper judgment over church matters,
especially those associated with strong feelings. This qualification
does not mean the overseer cannot have strong personal feelings on
certain issues but does prohibit an impulsive or divisive reaction that
would do more to complicate the problem than to solve it.

The overseer should
be "quick to hear, slow to speak and slow to anger" (James
1:19-note)
for this shows him to be a man of understanding and fit to teach others,
which an
angry man is not.

A man's discretion makes him slow to anger, and it is his glory to
overlook a transgression (Pr 19:11)

The Jewish Rabbi
Hillel taught that "neither one that is ashamed (to ask questions) learns well, nor one that
is "angry" teaches well'."

Keathley -
This issue here is not the presence of anger for there are times when we
ought to be angry (Ep 4:26-note).
Rather, this is describing the man who has a “short fuse” and it is a
condition that is certainly related to being also self-willed. When is
anger sinful? It is sinful when it occurs for the wrong reasons, when it
rises too quickly, and when it explodes in uncontrollable behavior. We
are not simply to count to ten and then let it fly. A man who is prone
to anger is a walking time bomb just waiting to explode.

Solomon
adds these words of wisdom concerning anger...

He who is slow to anger has
great understanding, but he who is quick-tempered exalts folly." (Pr
14:29)

A
hot-tempered man stirs up strife, but the slow to anger pacifies
contention." (Pr 15:18)

A
man’s discretion makes him slow to anger, and it is his glory to
overlook a transgression." (Pr 19:11)

The
beginning of strife is like letting out water, so abandon the quarrel
before it breaks out."
(Pr 17:14).

Addicted
to wine (3943)
(paroinos
from para = beside, near + oinos
= wine) is literally " tarrying at wine" (Vine), one who stays
near, continually alongside or in the presence of wine. The picture is
of
a man who always has a bottle (wineskin) on
the table, which is an indication that he is not having a casual drink
but that he is addicted.

The only other use in Scripture is in 1Ti 3:3 "not addicted to wine
or pugnacious, but gentle, uncontentious, free from the love of money."

Paroinos
although literally referring to over-indulgence widened in meaning
eventually describing all conduct which was outrageous. It was used to
describe the one who tends to be quarrelsome because he habitually
drinks too much.

To paraphrase
Marvin Vincent, this is the man one who behaves ill at wine or who
treats others with drunken violence.

The Jews used it
of the conduct of fellow Jews who married Midianite women. It describes
the character of the man who, even in his sober moments, acts with the
outrageousness of a drunken man!

The Christian leaders’
behavior must not be confused with the drunken worship of Dionysus
(Greek mythological god of wine and fruitfulness worshipped with
orgiastic rites) which was practiced by Cretans.
Those “given to wine” were also often pugnacious, abusive and given to
fighting as well.

Barclay -
He must not be given to drunken and outrageous conduct. The word is
paroinos, which literally means given to over-indulgence in wine. But
the word widened its meaning until it came to describe all conduct which
is outrageous. The Jews, for instance, used it of the conduct of Jews
who married Midianite women; the Christians used it of the conduct of
those who crucified Christ. It describes the character of the man who,
even in his sober moments, acts with the outrageousness of a drunken
man. (Titus
1 Commentary - William Barclay's Daily Study Bible)

Steven Cole
- “Wine” includes all alcoholic
beverages. The Bible does not prohibit drinking alcoholic beverages, but
it does warn about the dangers of wine and strong drink, especially for
leaders (Pr 20:1; 23:29, 30, 31, 32, 33, 34, 35; 31:4, 5). Drunkenness
and addiction to alcohol are always sinful (Ep 5:18; Ro 13:13; 1Pe 4:3;
1Co 6:12). Church leaders must be especially careful so that they do not
cause younger believers to stumble. If a younger believer, who formerly
had a problem with drinking, sees me drinking, and my example causes him
to fall back into his former ways, I am to some extent responsible. Thus
if an elder chooses to drink at all, he must be careful and keep in mind
his position as an example to the flock. (Read
the full sermon)

MacDonald -
While total abstinence is not demanded in the Word, there is one
situation in which refraining is called for, namely, when drinking wine
would offend a weaker brother or cause him to stumble (see Romans 14:21-note). This is the overriding consideration which causes great numbers of
Christians in North American to abstain from alcohol entirely.
With the elder, the question is not the total prohibition of wine, but
rather the excessive use of wine, which leads to brawling." (MacDonald,
W., & Farstad, A. Believer's Bible Commentary: Old and New Testaments.
Nashville: Thomas Nelson)

Proverbs adds these wise words for those who would seek to oversee
others

It is not for kings...to drink wine or for rulers to desire strong
drink, lest they drink and forget what is decreed, and pervert the
rights of all the afflicted." (Pr 31:4,5)

Matthew Henrywrites
that there "is no greater reproach on a minister than to be a wine-bibber, one who
loves it, and gives himself undue liberty this way who continues at the
wine or strong drink till it inflames him."

The
overseer should "not get drunk with wine, for that is dissipation, but be (continually)
filled with the Spirit" so that he be able to speak to others "in psalms
and hymns and spiritual songs. (Ep 5:18, 19-see notes Ep 5:18;
19)

NOT
PUGNACIOUS: me plekten:

be a violent person (GWT)

a striker (YLT)

bullies (CEV)

he must not be a man ready to come to blows (Barclay)

Pugnacious(4131)
(plektes from plesso = to strike) is literally a striker (one who hits another
with force), a fist fighter and figuratively one who is a violent, contentious and
quarrelsome.

In the
only other Biblical use of plektes Paul says that overseers are not to
be " addicted to wine
or pugnacious, but gentle, uncontentious, free from the love of
money." 1Timothy 3:3

The Greeks widened the meaning to include not only physical violence,
but also "violence" in speech so that plektes came to mean
one who "browbeats" others -- isn't it true that
words often strike harder than fists! It is possible to hurt a person
more deeply and permanently with cruel words than with a fist. So true!

The man who abandons love and resorts to violence of action or of speech
is not fit to be an overseer. The overseer is to be a man who avoids retaliation, no matter how
cruelly provoked, instead seeking to
settle all conflicts peacefully, reasonably, and without animosity.
Paul's instruction is to be his byword so that “if possible, so far
as it depends on" the overseer, he is to "be at peace with
all men” (Ro 12:18-note).

One
would think that this prohibition to retaliate would be unnecessary but
apparently it was not uncommon in NT times for grown men to settle
disputes with their fist fights. As Barclay says "He must not be
a man ready to come to blows. The word is plektes, which
literally means a striker. It would seem that in the early Church there
were over-zealous bishops who chastised erring members of their flock
with physical violence, for the Apostolic Canons lay it down: "We order
that the bishop who strikes an erring believer should be deposed."
Pelagius says: "He cannot strike anyone who is the disciple of that
Christ who, being struck, returned no answering blow." The Greeks
themselves widened the meaning of this word to include, not only
violence in action, but also violence in speech. The word came to mean
one who browbeats his fellow-men, and it may well be that it should be
so translated here. The man who abandons love and resorts to violence of
action or of speech is not fit to be an office-bearer of the Christian
Church. (Titus
1 Commentary - William Barclay's Daily Study Bible)

Pelagius says:
He cannot strike anyone who is the disciple of that Christ who, being
struck, returned no answering blow." (Adapted from Barclay)

Christian leaders
"must
(here is that verb dei again -- this is not an option beloved!) not be quarrelsome, but be kind to all,
able to teach, patient when wronged (putting up with
evil, forbearing),
withgentleness correcting those who are in opposition, if perhaps God
may grant them repentance leading to the knowledge of the truth” (2Ti
2:24, 25-note).

Steven Cole
- Being pugnacious means physically
hitting others. But it may legitimately be expanded to refer to a man
who is verbally combative. It should be needless to say that an elder
should never strike anyone, especially his wife or children. If he must
spank his child, he exercises control and does not abuse the child. I
think that it is always wrong to strike a child in the face or to spank
when you’re angry. The older the child, the more you use reason and the
less you use spanking. The point is, an elder should not be a man who
solves conflict by hitting others or being an aggressive bully.. (Read
the full sermon)

he must not be a person who always tries to get rich by cheating people
(ICB)

dishonest in business (CEV)

he must not be a seeker of gain in disgraceful ways (Barclay)

he must not be grasping and greedy for filthy lucre (financial gain)
(Amp)

not eager for shameful gain (Hiebert)

not greedy of shameful gain (Robertson)

Fond of sordid gain
(146) (aischrokerdesfrom aischros= filthy, shameful, indecent, dishonorable +
kerdos = gain, profit) is shamelessly greedy, avaricious
(excessively acquisitive especially in seeking to hoard riches), a seeker of gain in disgraceful
ways. It describes a man who does not care how he makes money so long as
he makes it.

Note that the root is
used in the following section describing rebellious men, et al "who
must be silenced because they are upsetting whole families, teaching
things they should not teach, for the sake of sordid (aischrós
- shameful, indecent, dishonorable) gain." (Titus 1:11-note)

The overseer is not to
be not given to improper gain for selfish purposes and specifically is
not to use his office as a means of accumulating unjust gain. To be sure, the
laborer is worthy of his hire, but
church leadership is never to be used to make money. The overseer
is not to be eager for gain, especially gain that degrades his moral
character. He is not to be like those who, without honesty or integrity,
seek wealth and financial prosperity at any cost.

Barclay - He must not be a seeker of gain in disgraceful ways. The
word is aischrokerdes, and it describes a man who does not care
how he makes money so long as he makes it. It so happens that this was a
fault for which the Cretans were notorious. Polybius said: "They are so
given to making gain in disgraceful and acquisitive ways that among the
Cretans alone of all men no gain is counted disgraceful." Plutarch said
that they stuck to money like bees to honey. The Cretans counted
material gain far above honesty and honour. They did not care how much
their money cost them; but the Christian knows that there are some
things which cost too much. The man whose only aim in life is to amass
material things, irrespective of how he does so, is not fit to be an
office-bearer of the Christian Church. (Titus
1 Commentary - William Barclay's Daily Study Bible)

Steven Cole
- In 1Ti 3:3, Paul states that he “must
be free from the love of money.” Money itself is not evil, but it is
dangerous. It is like a loaded gun—it can be very useful if you use it
properly, but it can hurt others or yourself if you use it carelessly. A
greedy man is not qualified to be an elder, because greedy men are not
godly. They will be tempted to take advantage of people financially or
to embezzle church funds. (Read
the full sermon)

Aischrokerdes
aptly described many Cretans who did not care how they made money so
long as they made it.

Polybius adds that
"They are so given to making gain in disgraceful and acquisitive ways
that among the Cretans alone of all men no gain is counted disgraceful."

Plutarch said that Cretans stuck to money like bees to honey. The
Cretans counted material gain far above honesty and honor. If an
overseers main aim in life is to amass material things, irrespective of
how he does so, is not fit to be an office-bearer of the Christian
Church. (Barclay)

Peter instructs leaders
"shepherd the flock of God among you,
exercising oversight not under compulsion, but voluntarily, according to
the will of God; and not for sordid gain, but with eagerness"
(1Pe 5:2-note)

Paul warned Timothy of the arrival in the church of
"men of depraved
mind and deprived of the truth, who suppose that godliness is a means
of gain." (1Ti 6:5)

Peter warned about false teachers who "in their greed... will
exploit you with false words (NLT has "will make up clever lies
to get hold of your money")" (see 2Pe 2:3-note)
and who forsook "the right way...gone astray... (and) followed
the way of Balaam, the son of Beor, who loved the wages of
unrighteousness." (see 2Pe 2:15-note).

Paul alludes again to this problem in Crete adding that
"there are
many rebellious men, empty talkers and deceivers, especially those of
the circumcision...teaching things they should not teach, for the
sake of sordid gain." (Titus 1:10, 11-note)

Ravenous
wolves such as these are clearly not to be allowed to watch over God's
flock.

Ralph Earle observes that
"it is a sad commentary on those times that bishops would have to be
warned against such conduct!

Hiebert adds that if a church leader's
"mind is simply occupied with amassing of gold he will be too preoccupied
to feed the flock.

Good point! This overseer's attitude toward material wealth ought to be
one of healthy detachment, although not to the point of
irresponsibility.

Samuel
Johnson said, that "the lust of gold, unfeeling and remorseless, is the last corruption of
degenerate man.

A worthy overseer must be
able to say with Paul:
I have coveted no one's silver or gold or clothes. (Acts 20:33, 34, 35).

><> ><> ><>

Marching Into A Dead End - Stuart Briscoe writes about a funeral for
a war veteran in which the man's military buddies had a role in the
memorial service. The friends requested that the minister lead them to
the casket for a moment of silence. They would then follow the pastor
out a side door.

The plan was carried out with military precision--until the minister
marched them into a broom closet. The soldiers had to make a
disorganized retreat.

That pastor made an honest mistake, but it illustrates that leaders must
know where they are going. As go the leaders, so go the followers.

The apostle Paul left Titus on the island of Crete to establish a
witness for Jesus Christ. Titus was to appoint leaders for the growing
band of believers. Except for preaching the gospel, nothing Titus did
for the Christians on Crete was more important than finding them the
right leadership.

Church leaders are to meet the standards set forth in Titus 1:6-9 and to
guide others to greater maturity in their relationship with Christ. And
followers must lovingly hold their spiritual leaders accountable to
those goals.

Before
you follow a leader,
Check his beliefs, and pray;
Be sure he's following Jesus,
And that he knows the way. --Hess

The only leader worth following
is the leader who is following Christ

><> ><> ><>

Our
Daily Bread in a devotional entitled "Marching Into a Closet"
writes...

Author and pastor Stuart Briscoe
writes about a funeral for a war veteran in which the man's military
buddies had a role in the service. The friends requested that the
minister lead them to the casket for a moment of silence. They would
then follow the pastor out a side door.

The plan was carried out with military precision—until the minister
marched them into a broom closet. The soldiers had to make an awkward
retreat.

That pastor made an honest mistake, but it illustrates that leaders must
know where they are going. As go the leaders, so go the followers.

The apostle Paul left Titus on the island of Crete to establish a
witness for Jesus Christ. Titus was to appoint leaders for the growing
band of believers. Except for preaching the gospel, nothing Titus did
for the Christians on Crete was more important than finding the right
leadership for them.

Church leaders are to meet the standards set forth in Titus 1:6, 7, 8, 9 and
guide others to greater maturity in their relationship with Christ. And
followers must lovingly hold their spiritual leaders accountable to
those goals.

Greek: alla philoxenon,
philagathonsophorona,dikaion,hosionegkrate,KJV: But a lover of
hospitality, a lover of good men, sober, just, holy, temperate;Phillips: On the contrary, he must
be hospitable, a genuine lover of what is good, a man who is discreet,
fair-minded, holy and self-controlled: (Phillips:
Touchstone)Wuest: but
fond of showing hospitality, fond of that which is good, sober-minded,
just, holy, self-controlled (Eerdmans) Young'sLiteral:
but a lover of strangers, a lover of good men, sober-minded,
righteous, kind, self-controlled,

An elder must be ready to help others by accepting them into his home
(ICB)

fond of showing hospitality (Wuest)

opening his house freely to guests (BBE)

Five negatives in the
preceding verse are now followed by six positive qualifications.

Hospitable
(5382)(philoxenosfromphílos = friend, to be
friendly to one or to wish him well, beloved, dear + xenos
= stranger, unknown, foreign or foreigner, alien, guest) is literally
"stranger loving" or a friend of strangers, showing them care and
kindness.

Practically philoxenos
means fond of guests and so hospitable or given to (lover of)
hospitality. It describes one who is given to generous, welcoming and
cordial reception of visitors, guests or strangers. It means to give
practical help to anyone who is in need (friend or stranger, believer or
unbeliever) Hospitality was a highly valued Greek and Jewish
virtue. It was absolutely necessary for the expansion of the gospel and
necessary for the maintenance of the fellowship within the church as
well as the image of the church from without.

Hospitable
is from Medieval Latin hospitāre = to receive as a guest which in
turn is from Latin hospes = guest.

The hospitable man gives practical help to anyone who
is in need, friend or stranger, believer or unbeliever, freely offers
his time, his resources, and his encouragement to meet the needs of
others.

Steven Cole
- The Greek word means, literally, “a
lover of strangers.” Again, this is a quality that every Christian must
strive for (Ro 12:13; 1Pe 4:9), but it is especially incumbent on
elders. If elders are not friendly and warm towards others, the entire
church will reflect that indifference and selfishness. Hospitality means
taking a genuine interest in others and making them feel welcomed and at
ease. It should be begin here when the church gathers. If you’re talking
with someone you know and see a visitor all alone, don’t keep talking to
each other. Go to the visitor and make him feel welcome!. (Read
the full sermon)

Philoxenos is used 3
times in the NT (no uses in the Septuagint), in this verse and in...

1Timothy 3:2 An overseer,
then, must be above reproach, the husband of one wife, temperate,
prudent, respectable, hospitable, able to teach,

Wuest says that philoxenos
describes "one who is fond of offering hospitality. But the hospitality referred
to here is not of the kind which says, “Come over for dinner and let us
have a good time. Some day you will return the favor and I will enjoy
your hospitality.” The hospitality spoken of here found its occasion in
the fact that in the days of the great Roman persecutions, Christians
were banished and persecuted, and rendered homeless. Or, in the case of
traveling preachers and teachers, ministering from church to church,
these servants of God were to be received and cared for by the bishop.
Or, because in the early centuries, the local churches had no church
edifice in which to worship, the church met in the home of an
individual. The bishop should be glad to thus open his home for this
purpose." (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Studies in the
Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Lydia from Thyatira is an
excellent example of this virtue, for when Lydia and her household

"had
been baptized, she urged (Paul, et al), saying, “If you have
judged me to be faithful to the Lord, come into my house and stay.” And
she prevailed upon us...And they (Paul and Silas) went out of the prison
and entered the house of Lydia, and when they saw the brethren, they
encouraged them and departed." (Acts 16:15, 40)

Likewise, the
overseer's home should always be open to strangers, to those with
personal problems, to the disheartened and the oppressed. An elder
should be a person who reaches out to strangers, the unsaved as well as
believers, and makes them feel at home in his house. It should be a
place of blessed Christian fellowship, where every guest is received as
if he were the Lord Himself as in the example of Abraham below.

Matthew Henrymakes a good point that this trait is "evidence that he is not given to filthy lucre, but is willing to use
what he has to the best purposes, not laying up for himself, so as to
hinder charitable laying out for the good of others.

Jesus spoke on hospitality, saying to

the one who had invited Him, "When you give a luncheon or a dinner, do
not invite your friends or your brothers or your relatives or rich
neighbors, lest they also invite you in return, and repayment come to
you. But when you give a reception, invite the poor, the crippled, the
lame, the blind, and you will be blessed, since they do not have the
means to repay you; for you will be repaid at the resurrection of the
righteous. (Lk 14:12, 13, 14)

Jesus as alluded
to above was warning against showing hospitality only to those who would
return the favor.

Hebrews amplifies this idea instructing
believers to

not neglect to show hospitality to strangers, for by this some have
entertained angels without knowing it. (He 13:2-note).

This was a necessary injunction when so many Christians were banished
and persecuted. "Pursuing" indicates not only that
hospitality is to be furnished when sought, but that Christians
were (and are still) to seek opportunities of exercising it!

﻿Practice hospitality to one another (those of the household of faith).
[Be hospitable, be a lover of strangers, with brotherly affection for
the unknown guests, the foreigners, the poor, and all others who come
your way who are of Christ’s body.] And [in each instance] do it
ungrudgingly (cordially and graciously, without complaining but as
representing Him)."

John commends Gaius' example of

acting faithfully" in what he was accomplishing "for the brethren...even
though they are strangers.... (3John 1:5).

In view of this NT emphasis on
believers exhibiting hospitality, it would be especially important for
the overseers and elders to lead by their example of concern for the
welfare of others in need.

The conditions in the
ancient world made hospitality on the part of Christians very important.
Christian and Jewish travelers, normally carried letters of
recommendation attesting that they could be trusted.

Believers who were traveling could not resort to the homes of heathen or
to the public inns without being exposed to insult and danger. It was
important that fellow believers offer them hospitality on their. It was
further necessary because Christians were often persecuted and rendered
homeless."

Barclay
reminds us that "in the ancient world there were always many who were on the move. Inns
were notoriously expensive, dirty and immoral; and it was essential that
the wayfaring Christian should find an open door within the Christian
community. To this day no one needs Christian fellowship more than the
stranger in a strange place." Hospitality was essential in NT times
because of absence of hotels or motels and the fact that the inns were
notoriously evil, often in fact functioning as brothels and as places
where travelers were robbed or beaten.

Barclay described the ancient inn
as "notoriously bad. In one of Aristophane’s plays Heracles asks his
companion where they will lodge for the night; and the answer is:
“﻿Where the fleas are fewest.﻿” Plato speaks of the innkeeper being like
a pirate who holds his guests to ransom. Inns tended to be dirty and
expensive and, above all, immoral. The ancient world had a system of
what were called Guest Friendships. Over generations families had
arrangements to give each other accommodations and hospitality. Often
the members of the families came in the end to be unknown to each other
by sight and identified themselves by means of what were called tallies.
The stranger seeking accommodation would produce one half of some
object; the host would possess the other half of the tally; and when the
two halves fitted each other the host knew that he had found his guest,
and the guest knew that the host was indeed the ancestral friend of his
household. In the Christian church there were wandering teachers and
preachers who needed hospitality. There were also many slaves with no
homes of their own to whom it was a great privilege to have the right of
entry to a Christian home. It was of the greatest blessing that
Christians should have Christian homes ever open to them in which they
could meet people like-minded to themselves." (Barclay,
W: The Daily Study Bible)

Life Application Bible adds this
practical note -
A Christian leader must be known for entertaining even strangers. In the
early days of Christianity, traveling evangelists and teachers were
helped by Christians who housed and fed them. We would benefit from
inviting people to eat with us—visitors, fellow church members, young
people, those in need. Giving hospitality is very important today
because there are so many people struggling with loneliness. In our
self-centered society, we can show that we care by being hospitable.
Christians were not to entertain false teachers (2Jn 1:10), but this
prohibition did not apply to non-Christians in general. God wants us to
be generous, courteous, and hospitable with non-Christians; through our
friendship, some may be won to Christ.(cf 1Cor 9:22) (Barton,
B, et al: The NIV Life Application Commentary Series: Tyndale)

Philagathos combines not only the liking to be kind but
also the actual doing of good. This trait describes one who is tireless
in activities prompted by love. Philagathos frequently appears in
inscriptions to people of noble character, specifically as a title of
honor in Greek societies. Aristotle uses this word in the sense of
unselfish describing a lover of good actions. Aristotle uses philagathos
in the sense of unselfish or a lover of good actions.

Steven Cole
- Negatively, he doesn’t fill his mind
with all of the violent, sensual filth that is on TV or in movies.
Positively, as Paul puts it in Philippians 4:8, “whatever is true,
whatever is honorable, whatever is right, whatever is pure, whatever is
lovely, whatever is of good repute, if there is any excellence and if
anything worthy of praise, dwell on these things.” (Read
the full sermon)

Spiritual leaders should be
known as friends of the godly and virtuous.
This man is good because he has a good heart and surrounds himself with
good things. Overseers who are lovers of good things and good men give evidence
of their piety, and likeness to God and their Master Jesus Christ. The overseer's speech, activities, and associations should reveal that
he is separated from all that is disreputable, questionable, or overtly
wrong.

Paul wrote
that "while we have opportunity, let us do good to all men, and especially to
those who are of the household of the faith. (Gal 6:10)

SENSIBLE:
sophorona:

use good judgment (GWT)

sober minded (YLT)

He must live wisely (NLT)

discreet (DNT)

prudent (NRSV)

a man who is discreet (Phillips)

serious minded (BBE)

sober in deportment (Hiebert)

Sensible
(4998) (sophron from sozo = to save + phren = mind)
is literally a "saved" mind and so describes the man whose thoughts are
saving thoughts. He is sane, sober minded, cool-headed, discreet and
always using good judgment, in control of self (curbing his desires and
impulses), prudent (showing the ability to govern and discipline oneself
by the use of reason), avoiding extremes and giving careful
consideration to responsible actions.

The the
prudent person is intent on the what, the how, and the when of
doing what should be done. He is sensible person and in control of his
mind, including what he thinks about and what he does. He is balanced in
his opinions and actions. This man follows sound reason, and is not
under the control of passion, his desires and passions being well
regulated. This man has a sound or healthy mind and thus possesses the
ability to curb desires and impulses so as to produce a measured and
orderly life.

Steven Cole
- For some reason, the NASB translates
the same Greek word as prudent (in 1Ti 3:2). It means to be of sound
mind, especially in the sense of not being impulsive. The sensible man
is not swayed to extremes by his fluctuating emotions. He doesn’t give
in to impulses that would be sinful or harmful. He is level-headed. He
lives in light of his priorities and commitments. (Read
the full sermon)

Sophron is used only in the NT and all 4 uses are in Paul's pastoral
epistles: 1Ti 3:2; Titus 1:8; 2:2, 5 and is translated prudent(1),
sensible(3).

1 Timothy 3:2 An overseer,
then, must be above reproach, the husband of one wife, temperate,
prudent, respectable, hospitable, able to teach,

Titus 2:2 (note) Older men are to be
temperate, dignified, sensible, sound in faith, in love, in
perseverance.

Titus 2:5 (note) to be sensible,
pure, workers at home, kind, being subject to their own husbands, that
the word of God may not be dishonored.

MacArthur
adds that this man "does not allow circumstances or the immorality or foolishness of the
world to distract him and gain his attention and interest. He not only
does not become involved in things that are outright immoral and
unspiritual but also avoids things that are trivial, foolish, and
unproductive. He knows his priorities and is devoted to them." (MacArthur.
Titus: Moody Press)

Euripides called sophron
"the fairest gift the gods have given to men."

Socrates called it "the foundation stone of virtue."

Xenophon
said that it was that spirit which shunned evil, not only when evil
could be seen but even when no one would ever see it.

Just
(1342) (dikaios from dike
= right, just) defines that which is in accordance with high standards
of rectitude. It is that which is in right relation to another and so in
reference to persons defines the one who is morally and ethically
righteous, upright or just

Steven Cole
- This word sometimes means righteous,
but in this context, it probably refers to a man who is fair and
equitable in his dealings with others. He is not partial to the wealthy
and he doesn’t ignore or belittle the poor. He is able to weigh the
facts of a matter and make impartial decisions based on the evidence.. (Read
the full sermon)

Genesis 6:9 These are the
records of the generations of Noah. Noah was a righteous (Lxx =
dikaios) man, blameless in his time; Noah walked with God. (Note that
righteous conduct {walk} is associated with the one who is truly
righteous).

Genesis 7:1 Then the LORD said
to Noah, "Enter the ark, you and all your household; for you alone I
have seen to be righteous (Lxx = dikaios) before Me in this time.

Genesis 18:23 And Abraham came
near and said, "Wilt Thou indeed sweep away the righteous (Lxx =
dikaios) with the wicked?

Exodus 9:27 Then Pharaoh sent
for Moses and Aaron, and said to them, "I have sinned this time; the
LORD is the righteous (Lxx = dikaios) one, and I and my people
are the wicked ones.

Deuteronomy 32:4 The
Rock! His work is perfect, for all His ways are just. A God of
faithfulness and without injustice, righteous (Lxx = dikaios) and
upright is He.

Job 1:1 There was a man in the
land of Uz, whose name was Job, and that man was blameless, upright
(Lxx = dikaios), fearing God, and turning away from evil. (Note that
righteous conduct {turning away from evil} is associated with the one
who is truly righteous).

Psalm 1:5 Therefore the wicked
will not stand in the judgment, Nor sinners in the assembly of the
righteous (Lxx = dikaios).

Proverbs 10:3 The LORD will
not allow the righteous (Lxx = dikaios) to hunger, But He will
thrust aside the craving of the wicked.

Ecclesiastes 7:20 Indeed,
there is not a righteous (Lxx = dikaios) man on earth who
continually does good and who never sins.

Habakkuk 2:4 "Behold, as for
the proud one, His soul is not right within him; But the righteous
(Lxx = dikaios) will live by his faith. (Quoted in Ro 1:17; Gal 3:11;
Heb 10:38 )

Zechariah 9:9 Rejoice greatly,
O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold,
your King
(Messiah) is coming to you; He is just (Lxx
= dikaios) and endowed with salvation, humble, and mounted on a donkey,
Even on a colt, the foal of a donkey. (Quoted in Mt 21:5)

The
meaning of the root word dike is based on the assumption that men
expect a certain standard of behavior and if this is not attained
judgment may result. It follows that the basic meaning of
the adjective dikaios describes that which is proper, right, fitting,
fair, righteous,
just (acting or being in conformity with what is morally upright or
good). From a legal viewpoint dikaios refers to one who is
law-abiding (doing all that law or justice requires), honest and good in
behavior and from a religious viewpoint one who is rightly related to
God. In simple terms this trait describes being in accordance with what
God requires. The righteous man does what he ought. He is the person who
conforms to the standard, will or character of God.

For
example, Luke describes Zacharias and Elizabeth
(John the Baptist's parents) as

both righteous
(dikaios) in the sight of God, walking blamelessly in all the
commandments and requirements of the Lord. (Lk 1:6, see Luke 2:25
"Simeon...was righteous")

They
were rightly related to God and because of that right relationship, they
walked accordingly. Again we see righteous character is associated with
righteous conduct. That's what Paul is calling for in those men who
would lead God's church.

The Greek writes used
dikaios in the context of social rule to refer to that which is
well-ordered or civilized. Thus one Greek writer describes a "dikaios"
citizen - a "good citizen" or a "civilized (dikaios) way of life."

Dikaios
pertains to to being in accordance with high standards of rectitude, and
so describes one who is upright or fair. In the Greco-Roman a dikaios individual was one who upheld the customs and norms of
behavior, including especially public service, and in so doing, created
the environment that made for a well-ordered, civilized society. One can
readily see how apropos dikaios would be for the overseer.

John gives us a
Scriptural "definition" of dikaios writing

Little
children, let no one deceive you; the one who practices (present
tense = habitually, as a lifestyle) righteousness is righteous (dikaios), just as He is righteous (dikaios).
(1Jn 3:7)

The one who habitually (not perfectly) does what is right is
righteous (dikaios). A righteous
character expresses itself in righteous conduct. If a man
knows God, he will obey God. A man cannot claim genuine salvation if he
is habitually living in sin. On the other hand, a man can only practice
genuine righteousness because he possesses the nature of the One Who is
righteous. Notice that the practice of righteousness is not what
makes the individual “﻿righteous﻿” (dikaios), but reveals the inner
nature of the one who is practicing righteousness. One practices
righteousness because of his righteous character.

The
individual’s conduct is certain evidence of his nature. The one who
practices righteousness does so because he has been granted the
righteousness of God. And ultimately the overseer who is "just" or
"righteous" is a man who reflects the just and fair character of God
Himself.

Vine comments that
"dikaios was first used of persons observant of dikē, custom, rule,
right, especially in the fulfillment of duties towards gods and men, and
of things that were in accordance with right. The English word “righteous”
was formerly spelt ‘rightwise’, i.e., (in a) straight way. In the N.T.
it denotes righteous, a state of being right, or right conduct, judged
whether by the Divine standard, or according to human standards, of what
is right. Said of God, it designates the perfect agreement between His
nature and His acts (in which He is the standard for all men). (Vine's
Expository Dictionary of NT Words)

Matthew in the first NT
use of dikaios gives us a practical illustration of the
meaning of this adjective in his description of Mary's husband, Joseph ,
recording that he was

a righteous (dikaios) man
and not wanting to disgrace her, desired to put her away secretly. (Mt
1:19)

So here we note that being "righteous" is associated doing "right"
-- right conduct.

Phillips translates dikaios as "fairminded" which reflects one's commitment to and understanding of that which is just and
equitable, at quality which is crucial to the credibility of the leader.

Jesus
used dikaios to describe His
Father as

O righteous [dikaios] Father” (Jn
17:25)

By
analogy then the overseer who is just, upright and fair, is a man who
reflects the character of God the Father.

Barclay
adds that "The Greeks defined the just (dikaios) man as he who gives
both to men and to the gods what is due to them. The Christian
office-bearer must be such that he gives to man the respect and to God
the reverence, which are their due. (Ibid)

MacArthur writes that since dikaios

could refer to general righteousness, which would make it seem out of
place in this list of specifics, it may be best to see it as meaning
“﻿fairness,﻿” a commitment to and understanding of that which is just
and equitable. That quality is crucial to the credibility of a leader. (MacArthur.
Titus: Moody Press)

The overseer who is not
just, fair minded and upright toward men in all of his dealings can do
little good and potentially can accomplish great harm to the body of
Christ.

The overseer's conduct must conform to the standard of right (dike).
He is a man of integrity who sticks by his word and practices what he
preaches.

DEVOUT: hosion:

moral (GWT)

holy (NIV)

pious (DNT)

saintly (Weymouth)

a devout man and religiously correct
(Amp)

Holy in his heart (Clarke)

unstained (Wiersbe)

pure, unpolluted, free from the stain of sin (Hiebert)

Devout
(3741)
(hósios)
pertains to
being without fault relative to deity, devout, pious, pleasing to God,
holy. It describes a person who lives right before God and so is
described as devout, dedicated or holy.

It is
thus quite fitting that hosios describes Jesus our Messiah
as the prophesied Holy One (Acts 2:27, 13:35), the Great High
Priest (Hebrews 7:26-note), our soon coming
King ( Revelation 15:4-note) and the One Who
reigns forever as the Holy One (Revelation 16:5-note)

Hosios was used
to refer to that which was true to divine direction and purpose, to
genuine obedience to God’s will.

Hosios describes the man who reverences the
fundamental decencies of life, the things which go back beyond any
man-made law. The idea in this word includes personal piety, an inner
attitude of conforming to what is felt to be pleasing to God and
consistent with religious practices. This man keeps himself free of
anything which would "stain" him in the eyes of God.

Steven Cole - This refers to practical holiness,
being separate from sin and evil behavior. It does not mean being
separate from sinners, because the Lord Jesus was the friend of sinners.
But the devout man does not carouse with sinners in their sin. Rather,
he seeks to lead them to repentance. The devout man takes God and the
Word of God seriously. He doesn’t take the things of God as a joke. He
lives in obedience to God’s Word. (Read
the full sermon)

Hosios is used 8 times in the
NT
and is translated devout(1), holy(4), Holy(1), Holy One(3).

Acts 13:34 "And as for the
fact that He raised Him up from the dead, no more to return to decay, He
has spoken in this way: 'I will give you the holy and sure
blessings of David.' 35 "Therefore He also says in another Psalm,
'Thou wilt not allow Thy Holy One to undergo decay.'

1 Timothy 2:8 Therefore I want
the men in every place to pray, lifting up holy hands, without
wrath and dissension.

Hebrews 7:26 (note)
For it was fitting that we should have such a high priest, holy,
innocent, undefiled, separated from sinners and exalted above the
heavens; (Hosios describes the inherent nature of God,)

Revelation 15:4 (note)
"Who will not fear, O Lord, and glorify Thy name? For Thou alone art
holy; For all the nations will come and worship before Thee, For Thy
righteous acts have been revealed."

Revelation 16:5 (note)
And I heard the angel of the waters saying, "Righteous art Thou, who art
and who wast, O Holy One, because Thou didst judge these things;

And in amazing set of uses of
hosios in the Septuagint (Lxx),
we see that it frequently is used to describe the character of men and
women as "godly ones" (Heb = hasid; Lxx = hosios)
(Ps 4:3, 12:1, 31:23, 32:6, 37:28, 50:5, 52:9, 79:2; 85:8; 86:2;
89:19; 97:10; 116:15; 132:9, 148:14; 149:1, 5, 9)! Sinners lost in Adam,
redeemed in Christ, to live and look like Christ enabled by the Spirit
of Christ! Amazing grace indeed! For example - "Precious in the
sight of the LORD Is the death of His godly (LXX
= hosios) ones." (Ps 116:15)

SELF-CONTROLLED: egkrate: (Acts
24:25, Gal 5:23, 2Pe 1:6)

Disciplined (NIV)

temperate (DNT)

he must be able to control himself
(ICB)

They must be...level headed (TLB)

temperate and keeping himself in hand
(Amplified)

Self
controlled (1468)
(egkratesor enkrates
from en = in +
kratos [word study]= power from the stem
krat- denoting power or lordship) is literally one in control of
strength and thus one having power to "hold oneself in" or to "master
self". This virtue describes "lordship" or dominion over self. The
self-controlled individual exercises restraint over his own impulses,
emotions, appetites and desires.

Steven Cole...

Paul uses this word (1Co 9:25) to
refer to an athlete who exercises self-control in all things so that he
may win the wreath. He doesn’t do anything that would hinder him from
his goal. An elder must have control over harmful desires or habits that
would interfere with knowing Christ more deeply or with being an
effective shepherd of God’s flock. He will be disciplined about spending
time alone with God in the Word and prayer. This word is the last of the
fruits of the Spirit (Ga 5:23-note),
which grow in us as we walk daily by means of the Spirit (Ga 5:16-note).
(You may access my message from December 31, 2006, “Learning to Control Yourself,”
which deals with this single topic.)

There has been terrible damage to the
church of Jesus Christ because unqualified men have been put into
leadership. The pastor of the church that I grew up in was a
quick-tempered man who tried to control the deacons (that church did not
have elders) through intimidation. My dad served on that board and often
was the object of the pastor’s anger, because he wouldn’t go along with
things that were not in line with Scripture. It all came to a head when
it came to light that the pastor was using church facilities for his
private counseling practice. He was illegally channeling the income he
received through a fund labeled “Youth Camp Fund,” to dodge the IRS.
When my dad confronted him privately, he blew up. So, my dad confronted
him at a church meeting. When the church would not correct the
situation, we left the church. Within a few months, the pastor had left
his wife and five children to run off with a counselee.

We then started attending another
church. We hadn’t been there very long until it came out that the pastor
was carrying on wrongful relationships with several women in the church,
including the wife of one of his staff members. That staff member and
his wife subsequently divorced. The pastor left the church, but the
denomination, rather than removing him from ministry, moved him to a
large church in another state! He later moved back to California. A few
years ago, I saw in a publication from that denomination that the
governor of California had named a day to honor him! Somehow I think
that God’s view will be a bit different! Whenever these things happen,
many people are wounded. Some, who were shaky in their faith, leave the
church and sometimes leave the faith. Unbelievers mock God and the
church and find justification to go on in their sins. So it is
imperative that we, as a church, only put into leadership men who are
spiritually mature, as seen in their home life and in their personal
character.

Application Questions

1. If you had to single out one of
these qualifications for church leadership, which one would it be? Why?
2. What should a church member do who is aware of an elder who glaringly
violates one or more of these qualifications?
3. Often churches choose pastors like Americans choose political
leaders: personal charisma, good looks, dynamic vision, etc. How can we
avoid this tendency to insure godly leadership?
4. Should a pastor with an unbelieving, rebellious child (or children)
leave the ministry? Why/why not? (Read
the full sermon)

Egkrates is used only here in
the Scriptures.

The self-controlled man is one who
masters his emotions rather than himself being mastered by them. It has
been well said that fallen

Man can control almost everything
except himself!

The "self-controlled" man is beyond fallen man's capacity and "self
effort". The only genuinely "self-controlled" man is the God-controlled
man. To gain self-control, give Christ control. And then you will be
enabled to exercise watchful discipline which refuses to pander to the
appetites of the body at the soul’s expense.

Considering the plethora of lurid
images that come across our television screens today, one sage advised
that we use self-control with our remote control. You exercise
self-control when you control your desires rather than letting your
desires control you.

Barclay comments that the
self-control "does not contemplate a situation in
which a man is emasculated of all passion; it envisages a situation in
which his passions remain, but are under perfect control and so become
his servants, not his tyrants. (Daily Study Bible)

It is interesting to note that
self-control is one virtue that does not apply to God for His perfect
holiness possesses perfect control. Christ in His incarnation was the
epitome of the self-controlled man. He was never tempted or tricked into
doing or saying anything that was not consistent with His Father’s will
and His own divine nature.

Secular Greek uses self-control of
the virtue of an emperor who never lets his private interests influence
the government of his people. It is the virtue which makes a man so
master of himself that he is fit to be the servant of others.

Self-control was especially vital for
the overseer who would lead the church of the first century for
many of the early Christian heresies taught that since the body was evil
(they claimed) it was not necessary to curb fleshly lusts, only to think
correctly. Any teaching which claims that knowledge emancipates one from
the obligations of morality is false.

A self
controlled man is moderate in the enjoyment of what is lawful and refrains from all
that is unlawful and harmful. This trait pictures the athlete who is
self-restrained and self-disciplined but the distinction is that the
athlete exerts self control in his own power. Synonyms include
temperate, moderate, restrained, and an older probably less familiar
term, continent (exercising self-restraint). The Greeks, especially the
Stoics, placed great emphasis on personal discipline and self control
but the Bible teaches that ultimately the only genuine control over and
freedom from the bondage to man's selfish sin nature is the Spirit of
God as discussed below. It is interesting but tragic that the first two
leaders of the Stoic school committed suicide.

Peter teaches that this virtue is to
actively sought for as believers we have

escaped (from the power
which the moral decay and rottenness in the world has over him through
his fallen, sinful nature) the corruption that is in the world by
lust." (2Pe 1:4-note)

He goes on to explain that

Now for this very reason also,
applying all diligence, in your faith supply moral excellence, and in
your moral excellence, knowledge and in your knowledge, self-control,
and in your self-control, perseverance, and in your perseverance,
godliness and in your godliness, brotherly kindness, and in your
brotherly kindness, love."
(2Pe 1:5-note,
2Pe 1:6, 7-note)

Note that maturation in the Christian life calls for the strenuous
involvement of the believer, not self effort but cooperative effort.
Peter's point is that spirituality, which includes self-control, does
not come automatically or inevitably but is a choice each of us must
make every day.

Louis Barbieri - The Christian life is like power
steering on a car. The engine provides the power for the steering, but
the driver must actually turn the wheel. So the Lord provides the power
to run our lives, but we must ‘turn the wheel.’ To a great extent the
Christian determines the course of his life.” (Barbieri, L: First and
Second Peter)

Chrysostom says the
self-controlled individual is "One having his passions, tongue, hand
and eyes, at command”

John Stott - ﻿Every time...we take a
risk that strains our self-control we are sowing, sowing, sowing, to the
flesh﻿ (cf Gal 6:8)

Self-control means building
the will to say "no" (cf Romans 8:13-note) when a powerful appetite inside
you screams "yes". Self-control is a lifelong course (called
sanctification) in learning attitudes and responses that do not come
naturally and channeling natural appetites toward God’s purposes.

The overseer who exhibits
the power to curb his fleshly impulses, passions and appetites does so
not by his own ability but by the power of God’s Spirit. As discussed
above, self-control was a highly prized virtue for the Greeks but their
focus was entirely on self-effort. The problem is that self-effort
always fails in the long run because it may control the body but does
not affect inward desires. When one surrenders his will to the control
of the Holy Spirit, and He is in charge, the overseer will have
self-control. The one who
walks (click note below)
"by the Spirit...will not carry out the desire of the flesh." (Gal 5:16-note)
and he or she will bring forth "the fruit of the Spirit"
(those traits that characterize heaven, "a
foretaste of glory divine") which includes "self-control"
(Gal 5:22-note,
Ga 5:23-note)
When a person is filled with (controlled by) the Spirit, he has divinely
empowered "self-control" and glorifies God. Such a person lives an
exemplary life on the outside because they submit to the Holy Spirit’s
control on the inside. Any man who would serve over others, be he a
candidate for overseer or a teacher of children's Sunday School, must
first be master of himself or herself.

The short-tempered person speaks and
acts impulsively and lacks self-control.

Good Watches -Some people are like good watches. They’re pure
gold, open-faced, always on time, dependable, quietly busy, and full of
good works. Source unknown

Our Daily Bread describes one

of the early church leaders (who)
referred to his body as "Brother Donkey." Like that hardy animal with a
reputation for being stubborn, his body served him well as long as he
placed it under firm discipline.

Temptation's face is young and soft
And smooth in its appeal;
But when it's through it ruins lives
With velvet fists of steel. --Gustafson

Solomon who paradoxically seemed not
to follow his own wisdom when he took many foreign wives (corollary -
knowing the truth is no guarantee we will obey the truth) wrote

He who is slow to anger is
better than the mighty and he who rules his spirit, than he who
captures a city." (Pr 16:32)

Like a city that is broken into
and without walls is a man who has no control over his spirit."
(Pr 25:28)

Paul discusses self-control in his
letter to the Corinthians writing

Do you not know that those who run
in a race all run, but only one receives the prize? Run in such a way
that you may win. And everyone who competes in the games exercises
self-control in all things. They then do it to receive a perishable
wreath, but we an imperishable. Therefore I run in such a way, as not
without aim; I box in such a way, as not beating the air; but I buffet
my body and make it my slave, lest possibly, after I have preached to
others, I myself should be disqualified." (1Co 9:24, 25, 26,
27-Notes =
Running to Win)

John
MacArthurcomments that
"Walking in the Spirit is
allowing Him to pervade your thoughts. It is saying, when you get up in
the morning, “﻿Holy Spirit, it is Your day, not mine. Use it as You see
fit.﻿” It is saying throughout the day, “﻿Holy Spirit, continue to keep
me from sin, direct my choices and my decisions, use me to glorify Jesus
Christ.﻿” It is putting each decision, each opportunity, each
temptation, each desire before Him, and asking for His direction and His
power. Walking in the Spirit is dynamic and practical. It is not passive
resignation but active obedience...the amazing thing about being under
control of the Spirit is that you don’t even have to ask questions, you
just operate within the will of God. One way to get a practical handle
on the Spirit-filled life is to see it as living every single moment in
the conscious presence of Jesus Christ. One note of caution, however: To
be Christ conscious does not mean walking around muttering, “I know
you’re there … I know you’re there … I know you’re there.” That’s the
legalistic, fetish approach that was used by the Pharisees. They were
sometimes called “the bruised and bleeding Pharisees,” a name they
picked up because they thought it was a sin to look upon a woman. Every
time a woman came along, they closed their eyes, muttered something
about “I can’t look...I can’t look” and walked smack into a wall or a
tree! No, being Spirit-filled is a matter of living every day, with your
eyes wide open, saturated with the presence of Christ. And how do you
get saturated? It’s by studying His Word. The more I focus on Christ in
the Word of God, the more the thoughts of God saturate my mind; the more
God’s thoughts saturate my mind, the more yielded I am to Him. It is the
same as letting “the Word of Christ dwell in you richly” (see Colossians
3:16-note)." (MacArthur,
John: How To Get the Most From God's Word.. Dallas, TX: Word Pub)

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Our Daily Bread has the
following devotional - An old adage says: “Next time you
want a cupcake, eat a carrot.” The saying is good advice for dieters,
but those who framed it may have had all of us in mind. By disciplining
our desires when no moral principle is at stake, we prepare ourselves
for those moments when we face a temptation to sin.

This kind of discipline is what Paul referred to when he used the term
self-controlled in his list of qualifications for church leadership
(Titus 1:8). We need this reminder today. Many people think they can
live immorally now and suddenly stop when they want to. Because they do
not consider the addictive power of sin, they find that living up to
their good intentions is far more difficult than they had anticipated.

Proverbs 25:28 tells us that if we lack self-control we are as
defenseless as a city with broken-down walls. Consistent self-discipline
will build up our spiritual defense system against the forces of evil.